Monday, February 20, 2017

Protes Trump di Den Haag: Aksi Bela Muslim dan Solidaritas Kaum Kafir

Seumur-umur baru kemarin itu saya merasakan yang namanya ikutan unjuk rasa atau demo di tempat terbuka. Sebelumnya jika ingin melayangkan protes atau menyuarakan ketidaksukaan, saya lebih memilih untuk membuat tulisan atau membuat petisi. Saya selalu berpikir bahwa yang namanya unjuk rasa atau selain menghabiskan energi juga dapat menganggu ketentraman hidup orang banyak. Apalagi jika sampai memblokir jalan dan main bakar-bakaran ban, bendera, boneka, atau apapun itu yang biasanya dibakar.

Ya, harap maklum, saya punya pengalaman yang cukup buruk dengan yang namanya demo-demo ini. Kota asal saya, Makassar, adalah gudangnya demo-demo anarkis yang berakibat buruk tidak hanya ke nama universitas tempat aksi-aksi tersebut terjadi tapi juga ke nama kami, warga kota yang sebenarnya juga amat dirugikan olehnya. Bayangkan, dulu kakak saya yang hamil muda pernah terjebak tidak bisa pulang kantor karena jalanan diblokade oleh para pengunjuk rasa. Kenyamanan kami untuk dapat bergerak jadi terbatasi dan banyak fasilitas umum yang akhirnya rusak hanya karena pemuda-pemuda ini ingin melampiaskan hasrat mereka agar harga gorengan di kantin diturunkan atau bebaskan lapangan parkir kampus dari retribusi.





Kedua, pengalaman tidak menyenangkan lainnya datang dari kampus tempat saya menuntut ilmu di Jogja dulu. Di kampus ini fakultas saya memang terkenal akan hobinya untuk turun ke jalan. Tidak ada yang salah dengan itu, toh selama tiga setengah tahun di sana saya tidak pernah melihat aksi-aksi mereka berubah jadi pesta liar di tempat umum. Teman-teman saya cukup santun dalam mengekspresikan diri mereka. Hanya saja, beberapa dari mereka yang menganggap dirinya aktifis ini sering memandang sebelah mata mereka-mereka yang tidak turut mengambil andil dalam protes-protes di jalan. Saya bahkan pernah disindir oleh salah seorang teman yang menganugerahi dirinya dengan titel aktifis bahwa: "Lo belum mahasiswa kalo lo belum ikutan aksi turun ke jalan!". Alhamdulillahnya saya tidak terjebak dengan omongan sempit yang membuat definisi mahasiswa Indonesia terlihat dangkal itu. Toh, saya masih bisa berkontribusi untuk masyarakat di sekitar saya dengan apa yang saya pelajari dan menjadi mahasiswa sesuai dengan apa yang saya bayangkan sendiri.

Akan tetapi, tanggal 1 Februari 2017 kemarin akhirnya saya memutuskan untuk turun juga ke jalan. Sore yang indah. Meskipun basah oleh gerimis hujan di suhu 3 derajat Celcius, semangat warga Belanda dan kaum imigran untuk berkumpul di kota The Hague dalam rangka memprotes kebijakan Muslim Ban, anti-refugee serta Walled Border US-Mexico amatlah tinggi. I have had enough, demikian batin saya. Kali ini saya harus turun ke jalan, menyuarakan keberatan saya atas katastrofi yang sifatnya global ini. Seluruh dunia harus tahu bahwa akibat negatif yang disebabkan oleh presiden negara adidaya tersebut sudah di luar batas-batas kewajaran. Ia sudah melakukan sesuatu yang sifatnya tak dapat lagi dilawan lewat tulisan atau petisi. Kali ini saya adalah kami. Saya turun ke jalan. Saya tak berdiri sendirian.

Jumlah kami mungkin tidak menyapai angka tujuh juta. Kebanyakan dari kami yang hadir di aksi solidaritas ini juga mayoritas kafir ateis, kafir Yahudi (banyak orang tua survivor Perang Dunia II), kafir Nasrani, kafir Hindu, kafir Buddha, orang Asia Timur (Cina-Belanda), orang Afrika, kaum homoseks, liberal, dan bahkan dari Partai Sosialis Belanda. Kaum-kaum yang paling dibenci Tuhan ini (menurut segelintir kaum Muslim bersuara lantang di tanah air yang melarang seorang Tionghoa non-Muslim untuk terpilih sebagai gubernur) alhamdulillahnya memekikkan teriakan-teriakan kebebasan untuk kaum Muslimin rahimakumullah yang tengah menderita akibat kebijakan Donald Trump, sahabat beberapa petinggi politik di tanah air yang menutup mata dari apa yang terjadi terhadap saudara-saudara Muslim kita di luar sana. Mereka menyuarakan perlawanan terhadap xenofobia, diskriminasi dan rasisme dalam bentuk apapun dimana saja di muka bumi ini.

Di antara kumpulan orang-orang kafir dan penuh dosa ini ada pula sahabat-sahabat kita dari Palestina. Mereka ini telah menetap lama di negeri kafir Belanda dan bersyukur bahwa mereka mendapatkan dukungan positif dari orang-orang di sekitar mereka. Aksi berjalan dengan damai, kami lanjut dari lapangan Malieveld menuju ke kedutaan Amrik. Meskipun dikepung oleh blokade polisi, alhamdulillah kami masih diizinkan untuk berorasi.

Indahnya persatuan. Pada dasarnya semua manusia ini adalah sama derajat dan martabatnya. Bersatu kita melawan segala bentuk kebencian dan kebodohan. Di hari itu saya tersadarkan bahwa menjadi orang yang berakal itu membawa banyak kemanfaatan serta rasa persaudaraan ketimbang menjadi seseorang yang hanya beriman tanpa berakal.

The Unsung Hero of Integration: Hoo Eng Djie from Makassar

Makassar's Chinatown

Chinese people has been living in South Sulawesi for several hundred years now. They’ve been there even before the arrival of the Europeans in Southeast Asia. The prosperous port city of Makassar is the core of their existence in South Sulawesi peninsula, during colonial time they were allowed by the authority to run business and build permanent residence at what is now known as Pecinan of Makassar.

 

Like other typical Dutch-administrated city in colonial East Indies, Makassar was split onto several resident-districts based on racial division. The European stick with their own kind in a beautifully paved neighborhood called Vlaardingen. The natives are spread around the port area, jostling at Kampong Wadjo, Kampong Djawa, Kampong Maloku, Kampong Butung (Buton) and others. The Chinese stayed next to Vlaardingen in a kampong not too far from pasar (market). Although lived separately from one-another, just like other trade-based town, interactions between these racial groups were common. On the eve of Indonesian Independence, the Chinese community in the city of Makassar, made an important statement which mark their existence in the history of Indonesian nationalist movement.

In Java around the same time, some Chinese people still kept their identity as foreigners (vreemde oosterlingen). Meanwhile in Makassar, the Chinese-Makassarese people proudly referred themselves as Makassarese, or as the citizen of Makassar. The spirit of integrity was shown by their community. In his dissertation (The History of Chinese-Makassarese from 17th — 20th Century, 2013, Ecole francaise d’Extreme-Orient and KITLV Jakarta) Yerry Wirawan mentioned a name: Hoo Eng Djie, who is a poet, a musician and also an activist supporting the integration of Chinese-Makassarese to Indonesian society. Hoo Eng Djie is a brilliant example of how art and culture was used to play important role on Chinese-Indonesian nationalism.

Born in 1906, Hoo Eng Djie showed his stance against Dutch colonial government on many of his arts. He spread his idea through poems, speeches and songs. He was remembered as a “maestro” of Buginese traditional music instruments and also as the composer of the famous “Ati Radja” which is nowadays regarded as traditional song from South Sulawesi. In 1940 he already produced 20.000 records on traditional songs from Sulawesi. His idea about nation was simple: an integrated Chinese-Makassarese community with the rest of other ethnic group in Indonesia and the independence of Dutch East Indies.

Although coming from a purely Chinese blood family, instead of involved in Kuomintang (a local party which had close relationship with Chinese government and was suspected by the Dutch government for spreading propoganda among the Chinese-Makassarese people to always remain loyal to their ancestral land), he grew up learning Malay, Bugis and Makassarese language. He was mentored by Incik Baoe Sandi at Malay Quarter (Kampung Melayu) in Makassar. He didn’t see himself as a Chinese people who lived in Makassar, but simply as a Makassarese with Chinese heritage. He still paid homage to his ancestral land as the rest of Chinese-Makassarese did, though. In 1914 the Chinese-Makassarese community collected 1.000 guilders to help victim of flood in Shandong province and later received a medallion of honor “Tjoei Liok Puan Tjiong” from Chinese government. He contributed for the donation too. Japanese expansion to China also caught his attention. In this sense, while deeply rooted to local culture, Hoo Eng Djie saw himself linked to the greater connection in Asia and was aware of the current world situation.

His main objective as an activist was to support Chinese community integration to Indonesian community, in this case specifically Makassar. He saw the Chinese-Makassarese as one entity as other ethnic group in Indonesia, hence supported the idea of Indonesia as an independent state. Through his music group, poetry club and philanthropy organization, he gained public attention. He spread his idea at events such as wedding ceremony or huge holiday gathering with audiences ranged from Chinese-Makassarese to local Makassarese. His actions lead to prohibition from speaking in public in 1931 by the Dutch government. He was once jailed for awhile due to his involvement in an anti-Dutch movement. He resisted against the Japanese occupation in 1942, and showed his support for the Republic during Dutch military aggression in later years through his art.

To me, Hoo Eng Djie is still significant. In time when hatred towards certain ethnic group and minorities is popularized by Indonesians against another Indonesian-fellas, we need to take a seat and see what history has in store. Colonial rule that was based on racial prejudice and class stratification could produce spirit of integration and the longing for unity among the Chinese and the native people. Why then, after having a free democratic republic run by ourselves we can be so easily provoked with hate speech with issues on race and ethnicity? What makes us better than the not-independent East Indies then? Don’t fall to the same pit of ignorance twice.

In spirit of Chinese New Year, Gong Xi Fat Cai!